The theme addressed in this study: Productive farms of griôs quilombola women from the quilombo Dona Juscelina, Muricilândia - TO: perspectives of educational and cultural practices (2018-2021). The quilombola women from the Quilombo Dona Juscelina, represent beyond their identities as griot women being active in the griot council of the quilombola community, exercising a political and social role within the cultural dynamics through their actions in their productive backyards, their ways of life and their reaffirmation as a collective. The social relations that occur within the territory are movements of resistance in order to preserve their traditional culture and their identity(ies) as traditional peoples. We analyze the ancestral knowledge and practices related to the productive backyards, the production methods of the griot women and how this knowledge is passed on to the other members of the Dona Juscelina quilombo, understanding to what extent the production practices reveal the quilombola identity of these women, in addition to understanding how the experiences of griot and non griot quilombola women take place in the productive backyards; What knowledge is produced and, to analyze the convergent points of the productive backyards of the women protagonists of this study from the Dona Juscelina quilombo and the differences between the productions. The methodology is oral history with life history, semi-structured interviews, field notebooks, and representation of the productive backyards by means of a social map. The result of the research revealed that the medicinal plants cultivated in the backyards of the gyro people do not only add a look of good health care, but also semiotize cultural aspects ancestral in that linguistic community. Furthermore, made it possible to know the reality of the quilombo, the knowledge of the women from the perspective of the production of medicinal plants, fruit trees, small animals, and other productions such as vegetables, legumes, and ornamental plants. Thus, the experience of living with these quilombola women provided the opportunity for unique learning because they are women who seek to preserve their culture and identity through the construction of knowledge, reaffirming themselves as protagonists of their historicity that is reflected in the national identity.
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